Tuesday, April 15, 2008
For man to turn his back on God is to turn towards death; it involves ultimately the renunciation of every aspect of life...To deny God, man must ultimately deny that there is any law or reality. The full implications of this were seen in the [19th] century by two profound thinkers, one a Christian and the other a non-Christian. [Friedrich W.] Nietzsche recognized fully that every atheist is an unwilling believer to the extent that he has any element of justice or order in his life, to the very extent that he is even alive and enjoys life. In his earlier writings, Nietzsche first attempted the creation of another set of standards and values, affirming life for a time, until he concluded that he could not affirm life itself nor give it any meaning, any value, apart from God. Thus Nietzsche’s ultimate counsel was suicide; only then, [he asserted] can we truly deny God: and in his own life, this brilliant thinker, one of the clearest in his description of modern Christianity and the contemporary issue, did in effect commit a kind of psychic suicide.The same concept was powerfully developed by [Fyodor M.] Dostoyevski, particularly in The Possessed, or, more literally, the Demon-Possessed. Kirilov, a thoroughly Nietzschean character, is very much concerned with denying God, asserting that he himself is God and that man does not need God. But at every point, Kirilov finds that no standard or structure in reality can be affirmed without ultimately asserting God, that no value can be asserted without being ultimately derived from the Triune God. As a result, Kirilov committed suicide as the only apparently practical way of denying God and affirming himself—for to be alive was to affirm this ontological deity in some fashion.
... Rousas J. Rushdoony (1916-2001), Intellectual Schizophrenia, Philadelphia: Presbyterian and Reformed Pub. Co., 1961, p. 25-26
(see the book; see also Deut. 30:15-18; more at Historical)
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